Victory, Oh victory to the Sun God, Who is the lamp to the seven worlds, Who by His rays destroys sin, Who destroys aches and sorrows, Who is lead to by the path of Vedas, Who is the Sun God to the universe, And Who is saluted by all the worlds, And also my salutations to Him who makes the day.

Monday, September 24, 2012

Rutger Kortenhorst, a Sanskrit teacher in John Scottus School in Dublin, Ireland, speaks to parents of his school children on the value of teaching Sanskrit to children, based on his own experience with the language.

Good evening Ladies and Gentlemen, we are going to spend an hour together looking at the topic `Why does my child study Sanskrit in John Scottus?' My bet is that at the end of the hour you will all have come to the conclusion that your children are indeed fortunate that this extraordinary language is part of their curriculum.

Firstly, let us look at Why Sanskrit for my child? We are the only school in Ireland doing this language, so this will need some explaining.

There are another 80 JSS-type schools in UK and also around the world that have made the same decision to include Sanskrit in their curriculum (they are all off-shoots from the School of Philosophy).

Secondly, how is Sanskrit taught? You may have noticed your son or daughter singing Sanskrit grammar songs in the back of the car just for the fun of it on the way home from school. I'll spend some time telling you HOW we approach teaching Sanskrit now since my learning from India.

But Why Sanskrit?

To answer that we need to look at the qualities of Sanskrit. Sanskrit stands out above all other languages for its beauty of sound, precision in pronunciation and reliability as well as thoroughness in every aspect of its structure. This is why it has never fundamentally changed unlike all other languages. It has had no need to change being the most perfect language of Mankind ever.

If we consider Shakespeare's English, we realize how different and therefore difficult for us his English language was although it is just English from less than 500 years ago. We struggle with the meaning of Shakespeare's English or that of the King James Bible. Go back a bit further and we don't have a clue about the English from the time of Chaucer's `Pilgrim's Progress' from around 700 AD. We cannot even call this English anymore and now rightly call it Anglo-Saxon. So English hadn't even been born!

All languages keep changing beyond recognition. They change because they are defective. The changes are in fact corruptions. They are born and die after seven or eight hundred years –about the lifetime of a Giant Redwood Tree- because after so much corruption they have no life left in them.

Surprisingly there is one language in the world that does not have this short lifespan. Sanskrit is the only exception. It is a never-dying constant. The reason for the constancy in Sanskrit is that it is completely structured and thought out. There is not a word that has been left out in its grammar or etymology, which means every word can be traced back to where it came from originally. This does not mean there is no room for new words either. Just as in English we use older concepts from Greek and Latin to express modern inventions like a television: `tele [far] – vision [seeing]' or `compute –er'.

So what advantages are there to a fundamentally unchanging language? What is advantageous about an unchanging friend, say? Are they reliable? What happens if you look at a text in Sanskrit from thousands of years ago?

The exceptional features of Sanskrit have been recognised for a few centuries all over the world, so you will find universities from many countries having a Sanskrit faculty. Whether you go to Hawai, Cambridge or Harvard and even Trinity College Dublin has a seat for Sanskrit –although it is vacant at present. May be one of your children will in time fill this position again?

Although India has been its custodian, Sanskrit has had universal appeal for centuries. The wisdom carried by this language appeals to the West as we can see from Yoga and Ayurvedic Medicine as well as meditation techniques, and practical philosophies like Hinduism, Buddhism and most of what we use in the School of Philosophy. It supports, expands and enlightens rather than conflicts withlocal traditions and religions.

The precision of Sanskrit stems from the unparalleled detail on how the actual sounds of the alphabet are structured and defined. The sounds have a particular place in the mouth, nose and throat that can be defined and will never change.

This is why in Sanskrit the letters are called the `Indestructible' [aksharáni]. Sanskrit is the only language that has consciously laid out its sounds from first principles. So the five mouth-positions for all Indestructible [letters] are defined and with a few clearly described mental and physical efforts all are systematically planned: [point out chart]

After this description, what structure can we find in a, b, c, d, e, f , g…? There isn't any, except perhaps that it starts with `a', and goes downhill from there.

Then there is the sheer beauty of the Sanskrit script as we learn it today. [Some examples on the board]

You may well say: `Fine, but so why should my son or daughter have yet another subject and another script to learn in their already busy school-day?' In what way will he or she benefit from the study of Sanskrit in 2012 in the Western world?

The qualities of Sanskrit will become the qualities of your child- that is the mind and heart of your child will become beautiful, precise and reliable.

Sanskrit automatically teaches your child and anybody else studying it to pay FINE attention due to its uncanny precision. When the precision is there the experience is, that it feels uplifting. It makes you happy. It is not difficult even for a beginner to experience this. All you have to do is fine-tune your attention and like music you are drawn in and uplifted. This precision of attention serves all subjects, areas and activities of life both while in school and for the rest of life. This will give your child a competitive advantage over any other children. They will be able to attend more fully, easily and naturally. Thus in terms of relationships, work, sport– in fact all aspects of life, they will perform better and gain more satisfaction. Whatever you attend to fully, you excel in and you enjoy more.

By studying Sanskrit, other languages can be learnt more easily; this being the language all others borrow from fractionally. The Sanskrit grammar is reflected in part in Irish or Greek, Latin or English. They all have a part of the complete Sanskrit grammar. Some being more developed than others, but always only a part of the Sanskrit grammar, which is complete in itself.

What Sanskrit teaches us that there is a language that is ordered, following laws unfailingly and as they are applied your child gets uplifted, not only when they grow up, but as they are saying it! This means they get an unusual but precise, definite and clear insight into language while they are enjoying themselves.

They learn to speak well, starting from Sanskrit, the mother language of all languages. Those who speak well run the world. Barack Obama makes a difference because he can speak well. Mahatma Gandhi could move huge crowds with well-balanced words. Mother Theresa could express herself with simple words which uplift us even now.

The language of the great Master Teachers of mankind from times past is all we have got after centuries and millennia, but they make all the difference. We can enter the remarkable mind of Plato through his words. If your daughter or son can express themselves well through conscious language they will be the leaders of the next generation.

Sanskrit has the most comprehensive writings in the world expressed through the Vedas and the Gita. The Upanishads –translated by William Butler Yeats have given people from all over the world an insight into universal religious feelings for more than one century now.

To know these well expressed simple words of wisdom in the original is better than dealing with copies or translations as copies are always inferior to originals. We really need clear knowledge on universal religion in an age faced with remarkable levels of religious bigotry and terrorism arising from poorly understood and half-baked religious ideas.

Culture

Vivekananda, a great spiritual leader from India revered by all in the World Religious Conference of 1880 in Chicago said:

You can put a mass of knowledge into the world, but that will not do it much good. There must come some culture into the blood. We all know in modern times of nations which have masses of knowledge, but what of them? They are like tigers; they are like savages, because culture is not there.

Knowledge is only skin-deep, as civilization is, and a little scratch brings out the old savage. Such things happen; this is the danger. Teach the masses in the vernaculars, give them ideas; they will get information, but something more is necessary; give them culture.

Sanskrit can help your child to express universal, harmonious and simple truths better. As a result you will really have done your duty as a parent and the world will reap the benefits in a more humane, harmonious and united society. Sanskrit can do this as it is the only language that is based in knowledge all the way. Nothing is left to chance.

Just think for the moment how confusing it is for a child to learn to say `rough', but `dough'. And why does the `o' in `woman' sound like an `e' in `women'? How come the `ci' in `special' is different from the `ci' in `cinema'?

Teachers may well say `Just learn it' as there is no logical explanation, but it only demonstrates to a child that it is all a bit of a hit-and-miss affair. What else does this randomness in the fundamental building-blocks of language teach a child about the world? That it's just a confusing, random chance-event? How can this give anyone any confidence?

Now go to a language where everything is following rules. Where nothing is left to chance from the humble origin of a letter to the most sophisticated philosophical idea. How will that child meet the world? Surely with confidence, clarity and the ability to express itself?

I have seen myself and others growing in such qualities, because of our contact with Sanskrit. I have just spent a year in India. Though it felt a bit like camping in a tent for a year, it was well worth it.

For many years, we taught Sanskrit like zealots i.e. with high levels of enthusiasm and low levels of understanding, to both adults in the School of Philosophy and children in John Scottus School. We did not perhaps inspire a lot of our students and may have put a number of them off the study of Sanskrit. It felt to me like we needed to go to the source.

Sanskrit teachers worth their salt need to live with people whose daily means of communication is in Sanskrit. I had already spent three summers near Bangalore at 'Samskrita Bharati' doing just that and becoming less of an amateur, but it really needed a more thorough study. So I moved into a traditional gurukulam for the year. This meant living on campus, eating lots of rice and putting up with a few power-cuts and water shortages, but by December 2009, I made up my mind that I would step down as vice-principal of the Senior School and dedicate myself to Sanskrit for the rest of my teaching life.

It felt like a promotion to me as quite a few could be vice-principal but right now which other teacher could forge ahead in Sanskrit in Ireland? [Hopefully this will change before I pop off to the next world.] With Sanskrit I'm expecting my mind to improve with age even if my body slows down a little.

Sanskrit is often compared to the full-time teacher, who is there for you 24/7 whereas the other languages are more like part-timers. The effects of studying Sanskrit on me have been first and foremost a realistic confidence. Secondly, it meant I had to become more precise and speak weighing my words more carefully. It also taught me to express myself with less waffle and therefore speak more briefly. My power of attention and retention has undoubtedly increased.

Teaching method

Now, let me explain for a few minutes, HOW Sanskrit is taught. To my surprise it is not taught well in most places in India. Pupils have to learn it from when they are around age 9 to 11 and then they give it up, because it is taught so badly! Only a few die-hards stick with it, in time teaching the same old endings endlessly to the next generation. This is partly due to India having adopted a craving to copy the West and their tradition having been systematically rooted out by colonialism.

For learning grammar and the wisdom of the East, I was well-placed in a traditional gurukulam, but for spoken Sanskrit I felt a modern approach was missing.

Then I found a teacher from the International School belonging to the Sri Aurobindo Ashram in Pondicherry. His name is Narendra. He has developed a novel, inspiring and light method to teach grammar, which doesn't feel like you do any grammar at all. At the same time it isn't diluted for beginners so you don't end up with partial knowledge. I also followed a few Sanskrit Conversation camps, which all brought about more familiarity.

Narendra says he owes his method to Sri Aurobindo and his companion The Mother who inspired him to come up with the course we now follow in Dublin. This is one of the many things The Mother said to inspire him:"Teach logically. Your method should be most natural, efficient and stimulating to the mind. It should carry one forward at a great pace. You need not cling there to any past or present manner of teaching."

This is how I would summarize the principles for teaching Sanskrit as we carry it out at present:

1. Language learning is not for academics as everyone learns to speak a language from an early age before they can read and write and know what an academic is. So why insist in teaching Sanskrit academically?

2. The writing script is not the most fundamental thing to be taught. A language is firstly made of its sounds, words and spoken sentences. [The script we use -though very beautiful- is only a few hundred years old.]

3. Always go from what is known to what is new.

4. Understanding works better than memorisation in this Age. Learning by heart should only take up 10 percent of the mental work, rather than the 90 percent rote learning in Sanskrit up to the recent present.

5. Don't teach words and endings in isolation; teach them in the context of a sentence as the sentence is the smallest meaningful unit in language.

6. Any tedious memory work which cannot be avoided should be taught in a song.

7. Do not teach grammatical terms. Just as we don't need to know about the carburettor, when we learn to drive a car.

8. The course should be finished in two years by an average student according to Narendra. This may be a little optimistic given that we are a little out of the loop not living in India, which is still Sanskrit's custodian. At present I would say it is going to be a three-year course.

9. Language learning must be playful. Use drama, song, computer games and other tricks to make learning enjoyable.

We have started on this course since September and it has certainly put a smile on our pupils' faces, which makes a pleasant change. I now feel totally confident that we are providing your children with a thorough, structured and enjoyable course. Our students should be well prepared for the International Sanskrit Cambridge exam by the time they finish –age 14/15- at the end of second year. We will also teach them some of the timeless wisdom enshrined in various verses. At present we are teaching them: "All that lives is full of the Lord. Claim nothing; enjoy! Do not covet His property"- in the original of course.

The future

Let us look at the 500 – year cycle of a Renaissance. The last European Renaissance developed three subjects: Art, Music and Science to shape the world we live in today. It had its beginning in Florence. The great Humanist Marsilio Ficino made Plato available to the masses by translating it from Greek to Latin. We live in exciting times and may well be at the beginning of a new Renaissance. It also will be based on three new subjects: Some say that these will be Economics, Law and Language.

Language has to become more universal now as we can connect with each other globally within seconds. NASA America's Space Program is actively looking at Sanskrit in relation to I.T. and artificial intelligence.

Sri Aurobindo said "…at once majestic and sweet and flexible, strong and clearly-formed and full and vibrant and subtle…".

What John Scottus pupils have said:

It makes your mind bright, sharp and clear.

It makes you feel peaceful and happy.

It makes you feel BIG.

It cleans and loosens your tongue so you can pronounce any language easily.

What Sanskrit enthusiasts like Rick Briggs in NASA have said:

It gives you access to a vast and liberating literature.

It can describe all aspects of human life from the most abstract philosophical to the latest scientific discoveries, hinting at further developments.

Sanskrit and computers are a perfect fit. The precision play of Sanskrit with computer tools will awaken the capacity in human beings to utilize their innate higher mental faculty with a momentum that would inevitably transform the mind. In fact, the mere learning of Sanskrit by large numbers of people in itself represents a quantum leap in consciousness, not to mention the rich endowment it will provide in the arena of future communication. NASA, California

After many thousands of years, Sanskrit still lives with a vitality that can breathe life, restore unity and inspire peace on our tired and troubled planet. It is a sacred gift, an opportunity. The future could be very bright.

Rick Briggs [NASA]You may well have a few questions at this stage after which I would like to introduce you to a plant in the audience. A parent turned into a blazing ball of enthusiasm over Sanskrit grammar: John Doran. I would like him to wrap up.

I'll give NASA's Rick Briggs the last word from me:

One thing is certain; Sanskrit will only become the planetary language when it is taught in a way which is exiting and enjoyable. Furthermore it must address individual learning inhibitions with clarity and compassion in a setting which encourages everyone to step forth, take risks, make mistakes and learn.

Rutger Kortenhorst, a Sanskrit teacher in John Scottus School in Dublin, Ireland, speaks to parents of his school children on the value of teaching Sanskrit to children, based on his own experience with the language.

Good evening Ladies and Gentlemen, we are going to spend an hour together looking at the topic `Why does my child study Sansk

rit in John Scottus?' My bet is that at the end of the hour you will all have come to the conclusion that your children are indeed fortunate that this extraordinary language is part of their curriculum.

Firstly, let us look at Why Sanskrit for my child? We are the only school in Ireland doing this language, so this will need some explaining.

There are another 80 JSS-type schools in UK and also around the world that have made the same decision to include Sanskrit in their curriculum (they are all off-shoots from the School of Philosophy).

Secondly, how is Sanskrit taught? You may have noticed your son or daughter singing Sanskrit grammar songs in the back of the car just for the fun of it on the way home from school. I'll spend some time telling you HOW we approach teaching Sanskrit now since my learning from India.

But Why Sanskrit?

To answer that we need to look at the qualities of Sanskrit. Sanskrit stands out above all other languages for its beauty of sound, precision in pronunciation and reliability as well as thoroughness in every aspect of its structure. This is why it has never fundamentally changed unlike all other languages. It has had no need to change being the most perfect language of Mankind ever.

If we consider Shakespeare's English, we realize how different and therefore difficult for us his English language was although it is just English from less than 500 years ago. We struggle with the meaning of Shakespeare's English or that of the King James Bible. Go back a bit further and we don't have a clue about the English from the time of Chaucer's `Pilgrim's Progress' from around 700 AD. We cannot even call this English anymore and now rightly call it Anglo-Saxon. So English hadn't even been born!

All languages keep changing beyond recognition. They change because they are defective. The changes are in fact corruptions. They are born and die after seven or eight hundred years –about the lifetime of a Giant Redwood Tree- because after so much corruption they have no life left in them.

Surprisingly there is one language in the world that does not have this short lifespan. Sanskrit is the only exception. It is a never-dying constant. The reason for the constancy in Sanskrit is that it is completely structured and thought out. There is not a word that has been left out in its grammar or etymology, which means every word can be traced back to where it came from originally. This does not mean there is no room for new words either. Just as in English we use older concepts from Greek and Latin to express modern inventions like a television: `tele [far] – vision [seeing]' or `compute –er'.

So what advantages are there to a fundamentally unchanging language? What is advantageous about an unchanging friend, say? Are they reliable? What happens if you look at a text in Sanskrit from thousands of years ago?

The exceptional features of Sanskrit have been recognised for a few centuries all over the world, so you will find universities from many countries having a Sanskrit faculty. Whether you go to Hawai, Cambridge or Harvard and even Trinity College Dublin has a seat for Sanskrit –although it is vacant at present. May be one of your children will in time fill this position again?

Although India has been its custodian, Sanskrit has had universal appeal for centuries. The wisdom carried by this language appeals to the West as we can see from Yoga and Ayurvedic Medicine as well as meditation techniques, and practical philosophies like Hinduism, Buddhism and most of what we use in the School of Philosophy. It supports, expands and enlightens rather than conflicts withlocal traditions and religions.

The precision of Sanskrit stems from the unparalleled detail on how the actual sounds of the alphabet are structured and defined. The sounds have a particular place in the mouth, nose and throat that can be defined and will never change.

This is why in Sanskrit the letters are called the `Indestructible' [aksharáni]. Sanskrit is the only language that has consciously laid out its sounds from first principles. So the five mouth-positions for all Indestructible [letters] are defined and with a few clearly described mental and physical efforts all are systematically planned: [point out chart]

After this description, what structure can we find in a, b, c, d, e, f , g…? There isn't any, except perhaps that it starts with `a', and goes downhill from there.

Then there is the sheer beauty of the Sanskrit script as we learn it today. [Some examples on the board]

You may well say: `Fine, but so why should my son or daughter have yet another subject and another script to learn in their already busy school-day?' In what way will he or she benefit from the study of Sanskrit in 2012 in the Western world?

The qualities of Sanskrit will become the qualities of your child- that is the mind and heart of your child will become beautiful, precise and reliable.

Sanskrit automatically teaches your child and anybody else studying it to pay FINE attention due to its uncanny precision. When the precision is there the experience is, that it feels uplifting. It makes you happy. It is not difficult even for a beginner to experience this. All you have to do is fine-tune your attention and like music you are drawn in and uplifted. This precision of attention serves all subjects, areas and activities of life both while in school and for the rest of life. This will give your child a competitive advantage over any other children. They will be able to attend more fully, easily and naturally. Thus in terms of relationships, work, sport– in fact all aspects of life, they will perform better and gain more satisfaction. Whatever you attend to fully, you excel in and you enjoy more.

By studying Sanskrit, other languages can be learnt more easily; this being the language all others borrow from fractionally. The Sanskrit grammar is reflected in part in Irish or Greek, Latin or English. They all have a part of the complete Sanskrit grammar. Some being more developed than others, but always only a part of the Sanskrit grammar, which is complete in itself.

What Sanskrit teaches us that there is a language that is ordered, following laws unfailingly and as they are applied your child gets uplifted, not only when they grow up, but as they are saying it! This means they get an unusual but precise, definite and clear insight into language while they are enjoying themselves.

They learn to speak well, starting from Sanskrit, the mother language of all languages. Those who speak well run the world. Barack Obama makes a difference because he can speak well. Mahatma Gandhi could move huge crowds with well-balanced words. Mother Theresa could express herself with simple words which uplift us even now.

The language of the great Master Teachers of mankind from times past is all we have got after centuries and millennia, but they make all the difference. We can enter the remarkable mind of Plato through his words. If your daughter or son can express themselves well through conscious language they will be the leaders of the next generation.

Sanskrit has the most comprehensive writings in the world expressed through the Vedas and the Gita. The Upanishads –translated by William Butler Yeats have given people from all over the world an insight into universal religious feelings for more than one century now.

To know these well expressed simple words of wisdom in the original is better than dealing with copies or translations as copies are always inferior to originals. We really need clear knowledge on universal religion in an age faced with remarkable levels of religious bigotry and terrorism arising from poorly understood and half-baked religious ideas.

Culture

Vivekananda, a great spiritual leader from India revered by all in the World Religious Conference of 1880 in Chicago said:

You can put a mass of knowledge into the world, but that will not do it much good. There must come some culture into the blood. We all know in modern times of nations which have masses of knowledge, but what of them? They are like tigers; they are like savages, because culture is not there.

Knowledge is only skin-deep, as civilization is, and a little scratch brings out the old savage. Such things happen; this is the danger. Teach the masses in the vernaculars, give them ideas; they will get information, but something more is necessary; give them culture.

Sanskrit can help your child to express universal, harmonious and simple truths better. As a result you will really have done your duty as a parent and the world will reap the benefits in a more humane, harmonious and united society. Sanskrit can do this as it is the only language that is based in knowledge all the way. Nothing is left to chance.

Just think for the moment how confusing it is for a child to learn to say `rough', but `dough'. And why does the `o' in `woman' sound like an `e' in `women'? How come the `ci' in `special' is different from the `ci' in `cinema'?

Teachers may well say `Just learn it' as there is no logical explanation, but it only demonstrates to a child that it is all a bit of a hit-and-miss affair. What else does this randomness in the fundamental building-blocks of language teach a child about the world? That it's just a confusing, random chance-event? How can this give anyone any confidence?

Now go to a language where everything is following rules. Where nothing is left to chance from the humble origin of a letter to the most sophisticated philosophical idea. How will that child meet the world? Surely with confidence, clarity and the ability to express itself?

I have seen myself and others growing in such qualities, because of our contact with Sanskrit. I have just spent a year in India. Though it felt a bit like camping in a tent for a year, it was well worth it.

For many years, we taught Sanskrit like zealots i.e. with high levels of enthusiasm and low levels of understanding, to both adults in the School of Philosophy and children in John Scottus School. We did not perhaps inspire a lot of our students and may have put a number of them off the study of Sanskrit. It felt to me like we needed to go to the source.

Sanskrit teachers worth their salt need to live with people whose daily means of communication is in Sanskrit. I had already spent three summers near Bangalore at 'Samskrita Bharati' doing just that and becoming less of an amateur, but it really needed a more thorough study. So I moved into a traditional gurukulam for the year. This meant living on campus, eating lots of rice and putting up with a few power-cuts and water shortages, but by December 2009, I made up my mind that I would step down as vice-principal of the Senior School and dedicate myself to Sanskrit for the rest of my teaching life.

It felt like a promotion to me as quite a few could be vice-principal but right now which other teacher could forge ahead in Sanskrit in Ireland? [Hopefully this will change before I pop off to the next world.] With Sanskrit I'm expecting my mind to improve with age even if my body slows down a little.

Sanskrit is often compared to the full-time teacher, who is there for you 24/7 whereas the other languages are more like part-timers. The effects of studying Sanskrit on me have been first and foremost a realistic confidence. Secondly, it meant I had to become more precise and speak weighing my words more carefully. It also taught me to express myself with less waffle and therefore speak more briefly. My power of attention and retention has undoubtedly increased.

Teaching method

Now, let me explain for a few minutes, HOW Sanskrit is taught. To my surprise it is not taught well in most places in India. Pupils have to learn it from when they are around age 9 to 11 and then they give it up, because it is taught so badly! Only a few die-hards stick with it, in time teaching the same old endings endlessly to the next generation. This is partly due to India having adopted a craving to copy the West and their tradition having been systematically rooted out by colonialism.

For learning grammar and the wisdom of the East, I was well-placed in a traditional gurukulam, but for spoken Sanskrit I felt a modern approach was missing.

Then I found a teacher from the International School belonging to the Sri Aurobindo Ashram in Pondicherry. His name is Narendra. He has developed a novel, inspiring and light method to teach grammar, which doesn't feel like you do any grammar at all. At the same time it isn't diluted for beginners so you don't end up with partial knowledge. I also followed a few Sanskrit Conversation camps, which all brought about more familiarity.

Narendra says he owes his method to Sri Aurobindo and his companion The Mother who inspired him to come up with the course we now follow in Dublin. This is one of the many things The Mother said to inspire him:"Teach logically. Your method should be most natural, efficient and stimulating to the mind. It should carry one forward at a great pace. You need not cling there to any past or present manner of teaching."

This is how I would summarize the principles for teaching Sanskrit as we carry it out at present:

1. Language learning is not for academics as everyone learns to speak a language from an early age before they can read and write and know what an academic is. So why insist in teaching Sanskrit academically?

2. The writing script is not the most fundamental thing to be taught. A language is firstly made of its sounds, words and spoken sentences. [The script we use -though very beautiful- is only a few hundred years old.]

3. Always go from what is known to what is new.

4. Understanding works better than memorisation in this Age. Learning by heart should only take up 10 percent of the mental work, rather than the 90 percent rote learning in Sanskrit up to the recent present.

5. Don't teach words and endings in isolation; teach them in the context of a sentence as the sentence is the smallest meaningful unit in language.

6. Any tedious memory work which cannot be avoided should be taught in a song.

7. Do not teach grammatical terms. Just as we don't need to know about the carburettor, when we learn to drive a car.

8. The course should be finished in two years by an average student according to Narendra. This may be a little optimistic given that we are a little out of the loop not living in India, which is still Sanskrit's custodian. At present I would say it is going to be a three-year course.

9. Language learning must be playful. Use drama, song, computer games and other tricks to make learning enjoyable.

We have started on this course since September and it has certainly put a smile on our pupils' faces, which makes a pleasant change. I now feel totally confident that we are providing your children with a thorough, structured and enjoyable course. Our students should be well prepared for the International Sanskrit Cambridge exam by the time they finish –age 14/15- at the end of second year. We will also teach them some of the timeless wisdom enshrined in various verses. At present we are teaching them: "All that lives is full of the Lord. Claim nothing; enjoy! Do not covet His property"- in the original of course.

The future

Let us look at the 500 – year cycle of a Renaissance. The last European Renaissance developed three subjects: Art, Music and Science to shape the world we live in today. It had its beginning in Florence. The great Humanist Marsilio Ficino made Plato available to the masses by translating it from Greek to Latin. We live in exciting times and may well be at the beginning of a new Renaissance. It also will be based on three new subjects: Some say that these will be Economics, Law and Language.

Language has to become more universal now as we can connect with each other globally within seconds. NASA America's Space Program is actively looking at Sanskrit in relation to I.T. and artificial intelligence.

Sri Aurobindo said "…at once majestic and sweet and flexible, strong and clearly-formed and full and vibrant and subtle…".

What John Scottus pupils have said:

It makes your mind bright, sharp and clear.

It makes you feel peaceful and happy.

It makes you feel BIG.

It cleans and loosens your tongue so you can pronounce any language easily.

What Sanskrit enthusiasts like Rick Briggs in NASA have said:

It gives you access to a vast and liberating literature.

It can describe all aspects of human life from the most abstract philosophical to the latest scientific discoveries, hinting at further developments.

Sanskrit and computers are a perfect fit. The precision play of Sanskrit with computer tools will awaken the capacity in human beings to utilize their innate higher mental faculty with a momentum that would inevitably transform the mind. In fact, the mere learning of Sanskrit by large numbers of people in itself represents a quantum leap in consciousness, not to mention the rich endowment it will provide in the arena of future communication. NASA, California

After many thousands of years, Sanskrit still lives with a vitality that can breathe life, restore unity and inspire peace on our tired and troubled planet. It is a sacred gift, an opportunity. The future could be very bright.

Rick Briggs [NASA]You may well have a few questions at this stage after which I would like to introduce you to a plant in the audience. A parent turned into a blazing ball of enthusiasm over Sanskrit grammar: John Doran. I would like him to wrap up.

I'll give NASA's Rick Briggs the last word from me:

One thing is certain; Sanskrit will only become the planetary language when it is taught in a way which is exiting and enjoyable. Furthermore it must address individual learning inhibitions with clarity and compassion in a setting which encourages everyone to step forth, take risks, make mistakes and learn.

Sunday, September 23, 2012

"I pray to Visvesvara, Mahavishnu, Dundi Ganapathi, Dandapani, Kalabhairava, Kashi kshetra, the Cave of Siva, river Ganga, Devi Bhavani and Manikarnika Ghat." All pilgrims reverentially offer worship at all temples and river ghats referred in this verse. Who is this Lord Dandapani included in the deities here? Kashi Khandam in Skanda Puranam has a chapter giving the story of Dandapani as narrated by Lord Subrahmanya to sage Agastya.

Ratnabhadra born in the race of Yakshas was a great devotee of Siva. His son was Purnabhadra. In due time he married a Yaksha girl Kanakakundala. They had a lot of wealth, power and comforts, but progeny eluded them. Purnabhadra knew that the stepping-stone to heaven, the ornament of Grihasthasrama, the only way of paying the debt due to Pitrus and the boat enabling one to cross the terrible ocean of samsara was the son. He was immersed in sorrow at not having a son. His wife Kanakakundala advised him to surrender in prayer to the omnipotent, compassionate Siva; Siva would surely fulfil their desire. She said: "It is Siva who blessed Vishnu with the power to protect the worlds and Brahma with the power of creation. Devotees of Siva are blessed with everything, even the eight great siddhis. Gods like Indra became the guardians of quarters with His grace. Sage Silada, who did not have progeny for long, ultimately was blessed with a son through the grace of Siva. Siva was pleased with the young boy's austerities and granted him the status of his vehicle, Nandikesvara. Siva came to the rescue of Svetaketu during his last moments of being dragged by Yama with his rope of Kala. Again it was Siva who blessed the young boy Upamanyu with the Milk Ocean when he pined for a glass of milk. Once the Asura Andhaka was reformed, Siva gave him the name of Bhringi and made him head of Sivaganas. Sage Dadhichi defeated Vishnu Himself in battle with the powers acquired through his deep devotion to Siva. Daksha became a Prajapati through Siva's grace. There is nothing which is beyond attainment through whole-hearted worship of Siva."

Purnabhadra became a staunch devotee of Siva; he resorted to music for his constant and one pointed prayer for getting a son. In due course he was blessed with a son, whom he named Harikesa. Even as a child, Harikesa, whose extraordinary radiance attracted everyone's attention, was deeply devoted to Siva. To call his friends he used only names of Siva like Chandrasekhara, Pasupati, Nilakantha, Pinaki, Mrutyunjaya etc. He used to make Lingam of sand, perform Pooja using beautiful flowers and offer sincere worship. His father's advice to acquire skills that would help him earn money fell on deaf ears; Harikesa was ever immersed in deep meditation of Siva. He quit home. Thinking of where to go, he remembered that Kashi is the sole refuge of those bound by the chains of Karma, those suffering from the effects of grave sins, those tossed about by fear of samsara and those abandoned by kith and kin. Kashi is known as Ananda kananam (forest of bliss), where Siva sports with his consort Parvati. It is also called Maha smasanam (great crematorium) because even the seeds of Karma get burnt in the fire that is Visvesvara. Kashi is also famed as Avimukta kshetra because Siva does not leave that place even during Pralaya, the great dissolution; the place continues through ages without change.

Harikesa reached Kashi. He was engaged in severe penance. An anthill grew around him. His body was reduced to mere skeleton. Life-breath sauntered slowly in and out of his frame. One day Siva appeared in that Ananda Kananam mounted on his bull along with Uma. The whole place exuded divine brilliance. Flowery creepers, fruit-laden trees, singing cuckoos, imposing lotus tanks, tumbling waterfalls, variety of animals all added to the ethereal beauty of the forest. Expounding on the greatness of Kashi, Siva said to Uma: "By my grace, there is no rebirth for those who die in this Ananda Kananam. I intone Taraka mantra in their ears during their last moments, bestow Brahmagnana on them and grant them salvation. Men, who doubt as to how by merely dying at Kashi one will attain moksha, partake of the sins of these dead persons. Men, who praise Kashi with faith in its bounty of removing the sins of those who die here, obtain all the punyas of these people. Uma! The way Moksha is easily attained here in this Avimukta kshetra Kashi in the Kali age is not possible in any other place. This is truth; this is truth." While speaking in this vein, Siva noticed Harikesa in tapas. Uma pleaded with Siva to grant boons to the ascetic Harikesa.

Siva touched Harikesa with his hands and woke him up. Harikesa opened his eyes and could not believe what he saw. Siva and Parvati were there along with Nandi to bless him. Expressing his bliss on experiencing the divine touch of Siva's lotus hands, Harikesa broke into rapturous hymns of praise of Siva. Siva blessed Harikesa with a number of boons totally unasked. "I give you the name of Dandapani and make you the guardian deity of Kashi. You will be the head of Sivaganas in this city. You will provide food to those who live in Kashi and grant them Gnana and finally moksha. During their last moments, you will decorate them like Siva – serpents around neck and hands; eye in forehead; cover of elephant skin; matted hair; crescent moon; vibhuti all over body etc. Devotees who come to Kashi will first worship you before paying their obeisance to me. Even those who are devoted to me, but are not devoted to you, will not get the chance of living in Kashi. Residing in the southern quarter of this city, you will protect devotees following dharma and mete out punishment to the evil minded. This weapon, Dandayudham has been given to you for this purpose." So saying, Siva vanished.

After recounting the above story Lord Subrahmanya told sage Agastya that he constantly thought of Dandapani. He taught him Dandapani Ashtakam, eight verses in praise of Dandapani.

Dandapani Ashtakam

1.

"O Harikesa born in the lineage of Yakshas in the family of Ratnabhadra as the son of Purnabhadra! Grant me unobstructed life in Kashi for auspicious moksha."

2.

"Dandapani of great intellect! Your father Purnabhadra the Yaksha is meritorious; mother Kanakakundala is also meritorious. Hence you were born as their son."

3.

"Leader of Yakshas! Victory to you. Red eyed and courageous one! Victory to you. One with matted hair of red hue! Victory to you. Wielder of the Danda weapon! Victory to you."

4.

"O Controller of Avimukta city (Kashi)! Ascetic of severe penance! Dandanayaka! One with fearful face! One who enjoys the kindness of Visvesvara! Victory to you."

5.

"One who is pleasing to the virtuous and frightening to the terrible! One who is Kala (Death) to those who indulge in sins even in Kashi kshetra! One who enjoys the kindness of Mahakala (Siva)!"

6.

"One who is the life breath of all people! King of Yakshas! Provider of food and bestower of Moksha on those who live in Kashi! One whose person dazzles in the brilliance of large gems! Victory to you."

7.

"One who causes heavy and continuously rising delusions by using Sivaganas called Sambhranti and Udbhranti to those who lack in devotion! One who destroys the delusions of those who are devoted to you!"

8.

"One who is expert in decorating people of Kashi (like Siva) in their last moments! Bestower of the wealth of Gnana! Victory to you. One who is bee in the lotus feet of Gowri! One who is skilled in bestowing moksha (on devotees)! Victory to you."

9.

"(Lord Subrahmanya continues): O Maitravaruna (Agastya)! I chant every day three times (in morning, at noon and in evening) this Yaksharaja Ashtakam, which is meritorious and the cause of one's living in Kashi (Varanasi)."

10.

"One who chants this Dandapani Ashtakam with faith and devotion will never face obstacles and enjoy the benefit of living in Kashi."

Devi Bhagavatham tells us the interesting story of how Bhakti compelled Durga Devi to be seated in the holy city of Kashi. King Dhruvasandhi who came in the lineage of Ikshvaku ruled Ayodhya; his rule was well known for strict adherence to dharma and the subjects were all very happy. He had two wives, Manorama and Lilavati; a son was born to each of the queens. Manorama's son Sudarshan was elder by a month to Satrujit, son of Lilavati. Both the children grew up under a shower of great love. Satrujit known for his deft tongue became more popular. Once Dhruvasandhi went to the forest for hunting and got killed by a ferocious lion. Sage Vasishtha and the ministers decided to make Sudarshan the king, being the elder of the two sons and also found suitable for the throne. This decision generated strong resentment in King Yudhajit, the father of Lilavati; he was keen to get his grandson Satrujit installed king. King Veerasena, the father of Manorama, tried to reason with him in favour of Sudarshan. In the meantime, dacoits started looting the headless kingdom and ministers were very worried. Yudhajit and Veerasena had endless arguments; Yudhajit's avarice and intransigence finally led to a bloody armed war between the armies of the two sides assembled there. Veerasena was killed in the conflict.

The grief-stricken Manorama now feared for the life of her son Sudarshan. She thought: "One who is swayed by greed will stoop to any despicable action including killing his own parents, brothers, teachers and relatives. In earlier times, Devendra himself entered the womb of sage Kasyapa's wife Diti and divided the crying foetus into fortynine bits, who later became Marut devatas. Sagara was born bearing the poison fed to his mother by his step-mother. Kaikeyi banished Rama to forest in order to make her son the king, killing her husband Dasaratha in the process." So thinking, Manorama consulted her trusted minister Bidalla and they proceeded to the battlefield to see the dead king Veerasena. From there, Manorama, accompanied by son Sudarshan, Bidalla and a servant-woman, slipped away. After two days' journey across forests, they lost everything including the chariot to the robbers who attacked them. They then crossed river Ganga and sought refuge at the ashram of sage Bharadwaja's descendants. The hermits there, on knowing of the plight of the royal destitutes, took pity and assured them of total safety and further blessed that the child would become king of Ayodhya in due course.

Yudhajit got his grandson Satrujit crowned king with glee. He was however anxious to find the whereabouts of Manorama and Sudarshan and kill the latter. He returned to his city and came to know of the hermitage where Manorama was staying. He immediately proceeded there, accompanied by the hunter chieftain of Sringaverapura. Manorama heard about their arrival and became very worried. She recalled the story of Draupadi, who was staying in a hermitage. The five Pandavas had gone out for hunting. King Jayadratha who happened to pass by saw the beautiful Draupadi. Attracted, he wanted to take her with him and use force if required; but he was halted by the spiritual force of the sages. Manorama pleaded with the sages in the same manner to save her and Sudarshan from Yudhajit. The sages tried to persuade Yudhajit to leave the ashram guests in peace; but their advice fell on deaf ears. When Yudhajit showed no inclination to listen, they threatened him with consequences faced once by Visvamitra. When Visvamitra wanted to take away by force the divine cow Nandini from the ashram of Vasishtha, the latter challenged him. In the ensuing tussle, Visvamitra's military powers failed in front of Vasishtha's spiritual prowess.Yudhajit's ministers counselled him: "Fighting the sages would result in destruction of the complete lineage. When the time is unfavourable Indra's weapon Vajra may turn into a blade of grass and a blade of grass into Vajra. Similarly a mosquito may be able to kill an elephant." Yudhajit thought it wise to withdraw.

Sudarshan grew up physically as well as spiritually in the atmosphere of the hermitage. He chanced upon the Bijamantra 'Klim' of Devi at the age of five and developed special indescribable love and attachment to the powerful single-syllable mantra. He became a great devotee of Devi spontaneously without having been initiated in mantra or Pooja by any Guru. He was initiated into Upanayanam when he turned eleven. He learnt Vedas, archery, political science etc. Once he had the rare fortune of having direct darshan of Devi, blood-red in colour, mounted on Garuda. Devi bestowed on him divine bow, arrows and quiver.

Subahu was the king of Kashi at that time and he had a beautiful daughter called Sasikala. She was also a great devotee of Devi. She heard of the impressionable personality and glorious attainments and traits of Sudarshan. Love dawned in her and she became determined to marry him. Devi appeared in her dreams and assured her that her wish would be fulfilled. She then met a brahmin who had returned from the hermitage where Sudarshan stayed. He praised Sudarshan as the most handsome prince and said that the union of herself with Sudarshan would be brilliant like that of gold and pearl. Sasikala's pangs of separation out of boundless love for the prince grew every day. She said to her friends: "My mind is very pained. Sandalpaste applied on the body is hot like poison. Garland is like serpent. The cool rays of the moon burn me like fire."

Sudarshan had darshan of Devi in his dream again. Once the hunter chieftain of Sringaverapura gifted him with a fully fitted chariot with four horses. The loving sages in the ashram blessed him and predicted that he would soon become king of Ayodhya. Considering the circumstances, Manorama could not bring herself to believe that her son with no army, no wealth, no ministers and no help could become king; however she trusted that the blessings of the sages, who had mastered mantras and siddhis and who were worthy of worship, could not turn untrue.

Subahu in the meantime decided to conduct a swayamvara for his daughter. Swayamvara in royal household used to be of three types: one, where the girl chooses a boy according to her best liking; two, where the boy who fulfils a stiff precondition is chosen; three, where the boy who shows the maximum physical prowess as a fee is chosen. Subahu proposed to adopt the first method. Sasikala grew anxious on hearing about this disturbing development. Through a friend of her she apprised her mother of her undying love for Sudarshan and of her steely determination to marry him, come what may. Her mother discussed the matter with the king. She later met Sasikala and advised her to desist from her wrong choice because Sudarshan had no wealth, no army and no kingdom. Further, his life was in dire danger from Yudhajit. Sasikala was not moved by these arguments. She cited to her mother the example of Sukanya who was a young beautiful princess and yet married the old and blind sage Chyavan. Finding that Sasikala was absolutely obstinate, her mother conveyed the status to the king.

Sasikala now thought that she should do something actively to get Sudarshan to Kashi and marry her. She sent a message to him through a brahmin conveying the news of the proposed swayamvara and of her eternal love for him. She said: "Bhagavati has blessed in my dream that my marriage with you would surely take place. I have vowed to marry you. If there is any obstacle in our marriage, I will consume poison or fall in burning fire. My father has called a swayamvara. Please therefore take immediate action to come here and marry me." On receiving the message, Sudarshanset out for Kashi on his chariot without any loss of time. His mother initially dissuaded him citing danger from Yudhajit. Sudarshan said he would follow Devi's instructions and proceed to Kashi as consequences are Devi's responsibility. Manorama invoked Devi's armour (kavacham) and herself accompanied him, blessed by the sages. They were ceremonially welcomed in Kashi. Many princes from different kingdoms, accompanied by kings and big retinues of army, had arrived. They were all astonished to see Sudarshan, unarmed and alone, having come for participating in the swayamvara. Yudhajit along with Satrujit was also there. He said he would kill Sudarshan, but was dissuaded by the king of Kerala on grounds of dharma. Yudhajit responded: "How can a jackal be allowed to enjoy the legitimate share due to a lion? Military might is the strength of kshatriyas. Hence it would be right on my part to fight the undeserving Sudarshan. "

Summoned to the assembly, the kings asked Subahu about his intention. To everyone's shock, Subahu disclosed Sasikala's determination to marry Sudarshan in spite of his persuasions. The assembled kings then spoke to Sudarshan inviting his attention to his state of being totally unarmed when the other hostile kings were fully armed to fight him. Sudarshan's response was an epitome of his high level of devotion and total surrender to Devi. He said: "I do not see any enemies; I only see Bhavani everywhere. It is the Supreme Shakti that ordered me to come to the swayamvara. Whatever is Her will is sure to come by. Believe me, I have no anxiety regarding honour or dishonour in case of victory or defeat; that is entirely for Devi to worry." The kings then pointedly spoke to him about the danger to his life from Yudhajit. Sudarshan responded wisely and beautifully: "Jiva is bound by his karmas, Prarabdha, Sanchita and Vartamana. People with tremendous security die; people having none to protect live thousands of years. I have surrendered to Bhagavati; her will is my pleasure. I have no enmity with Yudhajit; anyone who is hostile to me will reap the fruit of his action."

The next day all kings and eligible princes assembled in the swayamvara hall in their best attire. Subahu informed Sasikala that the assembly of royal guests was waiting for her and that she could select anyone of her choice. Sasikala refused to go over to the hall as that would be against her dharma of loyalty to husband, having already vowed to wed Sudarshan. She pleaded with her father to get her married to Sudarshan. Subahu reached the assembly hall and informed the guests very respectfully and courteously of Sasikala's obstinacy. He entreated them to return to their cities. Yudhajit spat venom. He abused Subahu for the dishonour heaped on the guests. He vowed to kill Subahu as well as Sudarshan if Sasikala is not given in marriage to his grandson Satrujit. Daughter should be given only after considering the lineage, wealth, strength, personality, kingdom, military might and friends of the suitor. Even if Sasikala chooses any prince other than Sudarshan, he would have no objection. Yudhajit asked for Sasikala to be brought to the hall. Subahu retreated, conveyed to Sasikala Yudhajit's threat and once again pleaded with her to come to the assembly hall. Sasikala persisted in her refusal to do so. Subahu offered to impose some stake or precondition for the suitors and conduct the swayamvara. Sasikala did not agree to this either. She said that the question of swayamvara did not arise as Sudarshan had been chosen by her. She suggested that if Subahu was afraid of the kings, he should ask them to come to the hall again the next day. The marriage with Sudarshan should be conducted in the night and Sudarshan would leave the palace with her in his chariot. In case a war with the kings ensues, Devi would protect her and Sudarshan. There was nothing to worry. Such was the strength of devotion of Sasikala. Subahu could do nothing in the face of the rock-like determination of Sasikala. He once again expressed to the kings on bent kneeshis inability to persuade his daughter to attend the swayamvara and promised to bring her round the next day. The kings appreciated the truth of the situation and went away, but they stood on guard at the outlets of the city.

In the evening Subahu secretly invited Sudarshan and Manorama to his palace and performed the wedding as per prescribed rites. He presented the couple royal gifts of horses, elephants, chariots, pearls, gems and ornaments, servants and foodgrains. He thanked Manorama for agreeing to the marriage. Manorama praised Subahu for his courage in giving his accomplished daughter in marriage to a prince with no kingdom, no army and no near and dear ones; that too, in the face of life-threatening opposition from powerful kings. Subahu offered to give his own kingdom entirely or at least in part to Sudarshan; but Manorama said they would leave for their hermitage in the forest and think of future course of action. In the meantime the kings came to know that the marriage had indeed been completed. Subahu also apprised them in the morning of the completion of the marriage. The kings became furious and vowed to kill Subahu and Sudarshan. They blocked the roads leading out of Kashi. Sudarshan, Sasikala and Manorama left the palace in a chariot, followed by Subahu and his army.

A violent clash soon ensued between Yudhajit and Satrujit on the one hand and Sudarshan and Subahu on the other. Volleys of arrows flew. A wonder happened all of a sudden. There appeared in the battlefield Durga Devi in person, mounted on lion, decked in beautiful ornaments and holding many weapons in her hands. Sudarshan now became even more courageous and expressed his happiness to Subahu. The kings could not believe their eyes. However Yudhajit goaded them to continue the fight, making light of the appearance of a young girl on the scene. Fighting between the two sides continued. Devi, who became very angry, assumed different forms holding many weapons. She let off powerful arrows. In a moment Yudhajit as well as Satrujit fell dead from their chariots. The other kings were shocked.

Subahu praised Devi in soul-stirring verses. He said: "When Brahma, Vishnu and Siva are unable to praise you sufficiently in words, how can an ordinary person like me attempt? When severe austerities cannot ensure your darshan, it is only due to your compassion that a very ordinary devotee like me is blessed with your darshan. You have once again demonstrated your determination to exterminate evil forces and protect the good." Devi told Subahu to ask for boons. Subahu, who was overwhelmed with the intensity of bliss of the sudden experience, entreated Devi to grant him unwavering devotion at her feet. He also pleaded that Durga Devi should reside permanently in Varanasi and protect the city and the inhabitants. Devi agreed to his request. Sudarshan now praised Devi expressing his surprise at her compassion in protecting one who is devoid of devotion. He asked Devi for further guidance. Devi blessed him and asked him to proceed to Ayodhya and perform the duties of king properly. She directed that her idol be installed in Ayodhya and Poojas be performed three times every day. Navaratri should be celebrated four times in a year; in the months of Chaitra, Ashadha, Aswina and Magha. The Navaratri in Aswina called Sharad Navaratri should be celebrated on a grand scale. Ashtami, Navami and Chaturdasi specially in Krishna Paksha are very auspicious for devoted Pooja of Devi.

The assembled kings now became very respectful with Sudarshan and apologised for the hostility shown so far. They heartily congratulated him and thanked him for the unexpected darshan of Devi. They requested him to explain the greatness of Devi and as to how he developed so much devotion and what made Devi to give darshan. Sudarshan explained that Devi is the primordial power and is the cause of all creation including the three deities, Brahma, Vishnu and Siva. It is difficult for us to think of her as Nirguna and so it is advisable to meditate on Devi with names and forms. Sudarshan informed the kings as to how he got to know of the Kamabija mantra by sheer chance, how the sages in the forest encouraged him to do japa of that mantra and how he had been always meditating day and night on Devi with devotion. The kings happily returned to their places. Subahu also got back to Kashi.

Sudarshan reached Ayodhya and was welcomed with joy and great fanfare by the ministers and citizens. He proceeded straight to the apartment of Lilavati. He said to her on oath that he had absolutely no hand in the killing of Yudhajit as well as her son Satrujit. Jiva experiences the results of karmas. Sudarshan said that he was the servant of Lilavati. One should observe dharma strictly in all circumstances and accept whatever happens as Devi's grace. He said that when he along with his mother went to the forest, was looted by dacoits and was given refuge at the ashram and fed on simple diet, he never felt any sorrow. Getting birth as a human being and that too in Bharatavarsha is a rare good fortune. One should utilise this opportunity to subjugate the sense organs and try for Gnana leading to Liberation. Lilavati responded that she bore no illwill towards him and that it was the evil deeds of her husband and son that led to their ghastly death.

Sudarshan established a grand temple for Durga Devi and got a beautiful golden throne in which her idol was ceremoniously installed. Festivities on a large scale were observed in Ayodhya. The tenure of kingship of Sudarshan was like in Ramarajya. There was no deviation from the path of dharma. Dharma devata stood on all four legs. In Kashi also, Subahu ceremoniously consecrated Durga Devi's image in a grand temple. Everywhere people worshipped Devi with great devotion. The atmosphere always reverberated with joyous utterances of the holy names of Devi, Poojas, havans and celebrations.

The history of worship at the grand temple of Durga in Kashi continues from those early times uninterruptedly to this day. It is revered as a holy place of pilgrimage and people crowd there for falling at Devi's feet and obtaining her blessings.

Nandikeswarar instructed this incantation to Sage Agastya

In truth, the names of Lord Skanda are innumerable. But for the sake of brevity, 108 of His descriptive names are enumerated in Sanskrit as below. In each instance, the sādhaka (practitioner) recites a name visualizing that the Lord stands before him or her, and mentally bows down before the Lord with each recitation. For the verbal root nam in Sanskrit literally means 'to bend'; hence the formula has the sense of "Ōm! I bow down to the Lord who is . . . ".

The following is the raw text in Sanskrit where vowels marked as long are twice as long as normal short vowels ('ō' is always long as in 'boat' and 'ē' is always long as in 'bay'}. Approximate English equivalents appear under each mantra.

The pictures at right are from a rare Kanda Sashti souvenir published in 1958 by Śrī-la-śrī Subrahmanya Deśika Paramacharya Swamigal of Tiruvavaduthurai Adhīnam.

Śrī Gajavāhana

Śrī Kumāra

Śrī Śaktidhara

Śrī Subrahmanya

Śrī Subrahmanya

Śrī Brahmasastā

Śrī Kārttikeya

Krauñcabheda

Śrī Kandaswāmi

Śrī Śaravanabhavar

Senāni

Ōm namō Skandāya namaha Hail Skanda! Vanquisher of the mighty foes!

Ōm namō Guhāya namaha Praise be to the Invisible Lord—He who abides in the hearts of devotees true!

Ōm namō Shanmukhāya namaha Praise be to the six-faced one!

Ōm namō Bālanetrasutāya namaha Praise be to the Son of the Three-Eyed Siva!

Ōm namō Prabhave namaha Praise be to the Lord Supreme!

Ōm namō Pingalāya namaha Praise be to the golden-hued one!

Ōm namō Krittikāsunave namaha Hail to the Son of the starry maids!

Ōm namō Shikhivāhanāya namaha Hail to the rider on the peacock!

Ōm namō Dvinadbhujāya namaha Hail to the Lord with the twelve hands!

Ōm namō Dvinannetrāya namaha Hail to the Lord with the twelve eyes!

Ōm namō Shaktidharāya namaha Hail to the wielder of the Lance!

Ōm namō Pisidāsaprabhajanāya namaha Praise be to the destroyer of the Asuras!

Ōm namō Tārakāsurasamhārine namaha Praise be to the slāyar of Tārakāsuran!

Ōm namō Raksobalavimardanāya namaha Praise be to the Victor of the Asuric forces!

He is Brhama, He is Vishnu,He is Shiva, He is Skanda,He is the progenitor of human race,He is the king of devas,He is Kubhera, the lord of all riches.He is Kala, the God of death,And He is the moon also He is Varuna

He is the manes, He is the Gods called Vasus,He is the gods called sadhya, He is the Aswini devathas, the doctors of Gods,He is the maruths who are responsible for breeze,He is the wind God, He is the fire God,He is the soul of all beings,He is the creator of seasons,And he is the giver of light.

He is the son of Adithi,He is the creator of the world,He makes us do things,He travels on the sky,He feeds the world by rain,He is the one with rays,He is the colour of Gold,He is always shining,He is responsible for creation,And he is the maker of the day.

He has green horses,He has thousands of rays,He rides on seven horses,He dispels darkness,He gives a pleasant life,He kills all life,He gives rebirth to those killed,He removes darkness,And he is resplendent in his glory.

He who keeps the golden source,He who cools down minds of devotees,He who bestows heat,He who is the source of light,He who is praised by every one,He who has fire within himself,He who is the son of adhithi,He who travels in the sky with pleasure,And he who melts cold.

He who is the lord of the sky,He who dispels darkness,He who is a master of Rig, Yajur and Sama veda,He who is the cause of heavy rains,He who is the friend of water,And he who travels over the Vindhyas swiftly.

He who gives heat,He who is of the global shape,He who is of the form of death,He who is of the colour of gold,He who heats everything,He who is in expert in knowledge,He who manages the universe,He who is of great brilliance,He who is dear to every one,And he who manages every event.

Salutations and salutations,To him who is fearful to the sinners,To him who is the hero,And to him who travels swiftly.Salutations to him who opens the lotus,And salutations and salutations,To him who makes men live.

Salutations to Him,Who is of the colour of molten gold,Who is of the form of fire,Who has created the world,Who destroys ignorance,Who is the subject of all that is loved,And to him who is the witness of the world.